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JAINA BIBLIOGRAPHY
the public, these erroneous views are prevalent among the educated Indians even now. The beginning of Jainism, according to the Jaina tradition to the age of Lord Rishabha, the first of the Jinas, has a very interesting account. In south India, the Rishabha cult must have been prevalent long before the origin of Puranic Hinduism which supplanted Jainism in the South. The Saivite cult of the later Puranic age is a corrupt modification of the Rishabha cult of the earlier age.
The rejection of the theory that Jainism was introduced in South about the time of Chandragupta Maurya in 3rd century BC.
1877
The people who were dwelling in the countries of the Ganges valley, such as Kasi, Kosala, Videha and Magadha, though of Aryan origin, had fundamental differences in their faith and social values from the Kurupãnchala Aryans. They were condemned by the more orthodox western Aryans, because they were deadly opposed to animal sacrifice. Jainism as highly democratic in its social organisation and highly rationalistic in its philosophy and religion. The constitution of reality according to Jaina philosophy.
Vol. X; No. I; 1944; Pp. 5-15.
Syadvada: Janism and Modern Science-Psychological concepts; fine art; art of poetry. In this Jaina scholars have excelled all the rest. Ethical aspect of JainismThe doctrine of Ahimsa. The doctrine of Parimita Parigraha is necessary for the economic reconstruction of the world. The Russian experiment of communism, a form of economic levelling down the institutions of property is opposed to the existing system of capitalistic economics. As a compromise between these two economic institutions we must have a process of social reconstruction leading to voluntary limitation of personal property and setting apart the surplus for the betterment of general society as a whole. The social and economic reconstruction of the world. must therefore adopt itself to important principal of Jaina ethics. The doctrine of Ahinsa and the voluntary limitation of personal property for in that way lies the harmony among nations, as well as peace in this world.
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Jain Education International
Frederic BENHAM-Economics. (3rd ed.). London, 1943.
P. 8. The great problem for a community, regarded as an economic organization, is what to produce. Its members want consumers' goods, but it is quite impossible to provide every body with as many consumers' goods, that is, with as high a standard of living, as he would like. If all people were like Jains-members of an Indian sect who try to subdue and extinguish their physical desires-it might
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